Section III: Gendering the Black Diaspora Section Introduction: Gendering the Black Diaspora Section Introduction: Gendering the Black Diaspora songwriter Franz Josef Degenhardt’s “Angela Davis”196. These songs variously depict Davis as a slave girl, a sister and a comrade, sharing an investment in othering her, while white male fantasies and desires are abundantly on display. Gloria Wekker Ellerbe foregrounds Audre Lorde as a matrilineal diasporic fgure, a symbolical Zusammenfassung: mother to a largely matrilineally bereaved Afro-German female subjectivity. In light of the specifc German situation where, until rather recently, the genera- Gendering der Schwarzen Diaspora tive dyad was Black men, who subsequently were lost either metaphorically or In dieser Sektionseinleitung refektiert Gloria Wekker über die anderen Kapitel in real terms, and white women, who could not offer a satisfactory mirror im- dieses Buchteils und hebt Aspekte hervor, die ihr besonders wichtig erscheinen. age (Ellerbe-Dueck/ Wekker 2015) to their ‘mixed-race’ female offspring, these Das Bild der Schwarzen Diaspora war lange Zeit maskulin dominiert; dem- contributions are vital to investigating the gaps and fssures in a symbolical Ger- gegenüber unterstreicht sie die Wichtigkeit der beiden Hauptbeiträge dieser man landscape, where self-aware, articulate adult Black females have been con- Sektion, die als Korrektiv hierzu exemplarisch zwei weibliche Schlüsselfguren spicuously missing for decades. In that light, it seems that both Angela Davis in den Mittelpunkt stellen: Angela Davis und Audre Lorde, zwei Afroamerikane- and Audre Lorde have been imbued with excessive signifcance in a situation rinnen, die das Bild der Schwarzen Diaspora auch in Deutschland stark beein- where beyond Afro-Americanophilia, an abyss of missing identifcatory pos- fusst haben. Der dritte Beitrag in dieser Sektion kehrt zum Thema Maskulinität sibilities with real-life Black women has afficted generations of Black German zurück, greift aber eine eher unkonventionelle Facette desselben auf: Während women and men. Schwarze Männer traditionell als Gegenbild zum ‘guten’, ‘typischen’ oder ‘stol- The third chapter in this section shifts the focus to constructions of masculinity. zen’ Deutschen gesehen wurden, schreiben die hier thematisierten Schwarzen While masculinity is per se a more traditional part of the Black diasporic image, männlichen Diskurse sich aktiv ins Deutschtum ein und reklamieren Teilhabe the chapter examines a somewhat unusual way of representing Black masculin- am Nationalstolz für sich. Trotz dieser Revision des Bildes vom Deutschsein ity: whereas Black males are usually constructed as a counter-image to (white- im Hinblick auf den männlichen Teil der Schwarzen Diaspora fnden sich je- centred images) of Germanness and German patriotism, the Black male self- doch auch Kontinuitäten, nämlich im Hinblick auf die erneute Exklusion von representations discussed in this article actively inscribe themselves as part of Schwarzen Frauen, die auch hier entweder nicht vorkommen oder aktiv natio- the German national community. However, even such revisionist images show nale Identifkationen zurückweisen. Im Hinblick auf Diskurse über die Schwarze some continuities in relation to older discourses on Black Germans: namely, Diaspora und Deutschland allgemein betont Wekker außerdem, dass die tiefe the fact that Black women, again, are excluded from these representations, and 160 | Verankerung von Rassismus in der deutschen Kultur nach wie vor unzureichend sometimes actively reject German national identifcations. | 161 thematisiert wird, und stellt Bezüge zu ihrer eigenen Arbeit in den Niederlanden her, v.a. ihrem Buch White Innocence (2016). These articles may be considered as frst forays into one particular aspect of a one-sided gendered representation of Black Diaspora. It is painful territory; the As the frst two articles by Katharina Gerund and Cassandra Ellerbe in this sec- evacuation of Black women from the diasporic imagination has had, as Ellerbe tion show, a gendered approach to the Black Diaspora in Germany yields novel remarks, correlations with the lack of self-esteem, the self-hatred often found insights which are a necessary correction to the male-dominated view of Black among subsequent generations of Afro-German women. At the same time, all Diaspora. Bringing to the fore two iconic African American women, Angela three articles point to the racism that has been cemented into the German cultur- Davis and Audre Lorde, and their reception and impact in especially the Ger- al archive, which becomes manifest in general colour-blindness and more sensi- man-speaking Diaspora, the articles show the importance of centralizing Black tivity to class issues. While the particular German sensitivity to class issues has, women to the project of investigating a cultural Imaginary. But they also dig in my opinion, so far been unsatisfactorily addressed in mainstream feminist deeper in that they investigate the specifc German cultural archive, how these articles on intersectionality, the erasure of ‘race’ still needs to be encountered women are represented and received, how they resonate there (Said 1993). head-on. This is important territory that needs to be traversed more thoroughly. Gerund deftly analyses three songs written and performed in the 1970s by well- known pop-cultural artists, “Sweet Black Angel” by Mick Jagger and The Roll- ing Stones, “Angela” by John Lennon and Yoko Ono, and West German singer- 196 I am focusing here especially on the German Diaspora, while of course all three songs have impacted in a wider international sphere. Section III: Gendering the Black Diaspora Black German Women, the Matrilineal Diaspora and Audre Lorde In my recent work White Innocence: Paradoxes of Colonialism and Race Black German Women, the Matrilineal Diaspora and Audre Lorde (2016), I have undertaken just such a project with regard to the Netherlands. I investigated which narratives white Dutch people, but also Dutch People of Col- our, who have not distanced themselves from these hegemonic readings, like to Cassandra Ellerbe tell themselves about themselves. The book is an ethnography dedicated to the Zusammenfassung: exploration of a strong paradox that is operative in the Netherlands and that, as I argue, is at the heart of the nation: the passion, forcefulness and even aggression Schwarze Deutsche Frauen, die matrilineale Diaspora und Audre Lorde that ‘race’, in its intersections with gender, sexuality and class, elicits, while at Dieses Kapitel untersucht das theoretische Konzept der matrilinearen Diaspora the same time the reactions of denial, disavowal and elusiveness reign supreme. (Chinosole 1990), wie es für afrikanischstämmige Frauen im deutschsprachigen A dominant discourse stubbornly maintains that the Netherlands is and always Kontext gilt/galt. Darüber hinaus beschäftigt es sich mit der Untersuchung des has been colour-blind and anti-racist, a place of extraordinary hospitality and Entstehens von Schwarzem Bewusstsein, politisierter Mobilisierung und Iden- tolerance toward the racialised/ethnicised other, whether this quintessential oth- titätsbildung Schwarzer Frauen. Im Zentrum der Analyse der Schwarzen Dia- er is perceived as Black in some eras or as Muslim in others. The dominant and spora-Bildung in Deutschland steht die Präsenz und Arbeit der verstorbenen cherished Dutch self-image can be summed up by a general sense of being a small Aktivistin, Dichterin, lesbischen Kriegerin, Mutter und Gelehrten Audre Lorde. but ethically just nation that has something special to offer to the world, a guiding light to other folks and nations. Dutch exceptionalism manifests itself in a rosy In contemplating historical and socio-political developments within the Black self-perception regarding euthanasia, soft drugs, gender and sexual policies, but Diaspora in Europe it is pertinent to seek a conceptual frame of analysis that is decidedly void when it comes to ‘race’ and racism. The dominant mapping of also entails the ideologies, experiences, strivings and accomplishments of Black ‘race’ in the Netherlands, importantly, contains frst, a denial of the Dutch role in women across the continent. Any discussion of the concept of Diaspora, and Empire. Second, there is widespread colour- and power-evasiveness and, third, a in particular the Black Diaspora, necessitates a clear understanding of the con- denial of ‘race’ as a social and symbolical ‘grammar of difference’, playing out cept of its theoretical meaning and how it can be employed. Jacqueline Nassy in many different domains of society. My main thesis is that an unacknowledged Brown (1998: 291) aptly states: “There is no actual space that one could call the reservoir of knowledge and affects based on four hundred years of Dutch colo- African/Black Diaspora”. It is not a geographical location where one can travel nial rule plays a vital but unacknowledged part in dominant meaning-making to or depart from. It is a space that is imagined and non-tangible. And yet, this processes, including the making of the self, taking place in Dutch society. ‘imagined’, non-tangible space has been utilised as a point of departure from which processes of identity formation, consciousness-raising and political mo- 162 | I strongly suspect that with national variations, a similar confguration is opera- bilisation have emerged for Black people across the globe. | 163 tive in other international settings, such as Germany, that have an imperial